KJV: Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
YLT: the enmity in his flesh, the law of the commands in ordinances having done away, that the two he might create in himself into one new man, making peace,
Darby: having annulled the enmity in his flesh, the law of commandments in ordinances, that he might form the two in himself into one new man, making peace;
ASV: having abolished in the flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man,'so making peace;
σαρκὶ | flesh |
Parse: Noun, Dative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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νόμον | law |
Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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τῶν | - |
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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ἐντολῶν | of commandments |
Parse: Noun, Genitive Feminine Plural Root: ἐντολή Sense: an order, command, charge, precept, injunction. |
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δόγμασιν | ordinances |
Parse: Noun, Dative Neuter Plural Root: δόγμα Sense: doctrine, decree, ordinance. |
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καταργήσας | having annulled |
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταργέω Sense: to render idle, unemployed, inactivate, inoperative. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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δύο | two |
Parse: Adjective, Accusative Masculine Plural Root: δύο Sense: the two, the twain. |
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κτίσῃ | He might create |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: κτίζω Sense: to make habitable, to people, a place, region, island. |
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αὑτῷ | Himself |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτόπτης Sense: of himself, themself, them. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ἕνα | one |
Parse: Adjective, Accusative Masculine Singular Root: εἷς Sense: one. |
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καινὸν | new |
Parse: Adjective, Accusative Masculine Singular Root: καινός Sense: new. |
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ἄνθρωπον | man |
Parse: Noun, Accusative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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ποιῶν | making |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ποιέω Sense: to make. |
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εἰρήνην | peace |
Parse: Noun, Accusative Feminine Singular Root: εἰρήνη Sense: a state of national tranquillity. |
Greek Commentary for Ephesians 2:15
First aorist active participle of καταργεω katargeō to make null and void. [source]
But it is very doubtful if την εχτραν tēn echthran (old word from εχτρος echthros hostile, Luke 23:12) is the object of καταργησας katargēsas It looks as if it is in apposition with to μεσοτοιχον mesotoichon and so the further object of λυσας lusas The enmity between Jew and Gentile was the middle wall of partition. And then it must be decided whether “in his flesh” Final clause with first aorist active subjunctive of κτιζω ktizō The twain The two men (masculine here, neuter in Ephesians 2:14), Jew and Gentile. One new man (εις ενα καινον αντρωπον eis hena kainon anthrōpon). Into one fresh man (Colossians 3:9-11) “in himself” (εν αυτωι en hautōi). Thus alone is it possible. Making peace Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes. [source]
Final clause with first aorist active subjunctive of κτιζω ktizō [source]
The two men (masculine here, neuter in Ephesians 2:14), Jew and Gentile. One new man (εις ενα καινον αντρωπον eis hena kainon anthrōpon). Into one fresh man (Colossians 3:9-11) “in himself” (εν αυτωι en hautōi). Thus alone is it possible. Making peace Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes. [source]
Into one fresh man (Colossians 3:9-11) “in himself” Thus alone is it possible. [source]
Thus alone can it be done. Christ is the peace-maker between men, nations, races, classes. [source]
The enmity immediately follows the middle wall of partition, and should be rendered in apposition with and as defining it, and as dependent on brake down, not on abolished: the middle wall which was the enmity. It is used abstractly, as peace in Ephesians 2:14. The enmity was the result and working of the law regarded as a separative system; as it separated Jew from Gentile, and both from God. See Romans 3:20; Romans 4:15; Romans 5:20; Romans 7:7-11. For abolished, see on cumbereth, Luke 13:7, and make without effect, see on Romans 3:3. [source]
The law, etc., depends in construction on having abolished, and is not in apposition with the enmity, as A.V. The middle wall of partition, the enmity, was dissolved by the abolition of the law of commandments. Construe in His flesh with having abolished. Law is general, and its contents are defined by commandments, special injunctions, which injunctions in turn were formulated in definite decrees. Render the entire passage: brake down the middle-wall of partition, even the enmity, by abolishing in His flesh the law of commandments contained in ordinances. [source]
Rev., that He might create. See on created, Ephesians 2:10. The work was to be a new creation on a new foundation. [source]
As the medium of reconciliation. [source]
The Greek is livelier: make the two into one new man. Καινὸν newemphasizes the new quality; not newness in point of time. See on Matthew 26:29. [source]
Reverse Greek Commentary Search for Ephesians 2:15
Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul‘s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace. [source]
Lit., shall be unto one flesh: i.e., from being two, shall pass into one. Hence Rev., rightly, shall become. Compare Ephesians 2:15. [source]
Comp. 2 Corinthians 5:17. For καινὴ newsee on Matthew 26:29. For κτίσις see on Romans 8:19; see on 2 Corinthians 5:17. Here of the thing created, not of the act of creating. The phrase was common in Jewish writers for one brought to the knowledge of the true God. Comp. Ephesians 2:10, Ephesians 2:15. [source]
One moral personality. The individual differences are merged in the higher unity into which all are raised by their common life in Christ. This is the one new man, Ephesians 2:15. [source]
Lit., the both. The neuter gender shows that Jews and Gentiles are conceived by the writer merely as two facts. The masculine is used in Ephesians 2:15, Ephesians 2:16. [source]
“The both,” “the two” The “one new man” of Ephesians 2:15 of which Christ is Head (Ephesians 1:23), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God). Thereby On the Cross where he slew the enmity (repeated here) between Jew and Gentile. [source]
The “one new man” of Ephesians 2:15 of which Christ is Head (Ephesians 1:23), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God). [source]
“The brand-new (see note on Ephesians 2:15) man,” though τον νεον ton neon in Colossians 3:10. After God (κατα τεον kata theon). After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Romans 8:29). [source]
First aorist passive participle of κτιζω ktizō not the original creation as in Colossians 1:16; Ephesians 3:9, but the moral and spiritual renewal in Christ, the new birth, as in Ephesians 2:15; Ephesians 4:24. For good works (επι εργοις αγατοις epi ergois agathois). Probably the true dative of purpose here with επι epi (Robertson, Grammar, p. 605). Purpose of the new creation in Christ. Which Attraction of the relative α ha (accusative after προητοιμασεν proētoimasen) to case of the antecedent εργοις ergois Afore prepared (προητοιμασεν proētoimasen). First aorist active indicative of προητοιμαζω proētoimazō old verb to make ready beforehand. In N.T. only here and Romans 9:23. Good works by us were included in the eternal foreordination by God. That we should walk in them Expexegetic final clause explanatory of the election to good works. [source]
“Unto oneness of faith” (of trust) in Christ (Ephesians 4:3) which the Gnostics were disturbing. And of the knowledge of the Son of God (και της επιγνωσεως του υιου του τεου kai tēs epignōseōs tou huiou tou theou). Three genitives in a chain dependent also on την ενοτητα tēn henotēta “the oneness of full (επι epi̇) knowledge of the Son of God,” in opposition to the Gnostic vagaries. Unto a full-grown man Same figure as in Ephesians 2:15 and τελειος teleios in sense of adult as opposed to νηπιοι nēpioi (infants) in Ephesians 4:14. Unto the measure of the stature (εις μετρον ηλικιας eis metron hēlikias). So apparently ηλικια hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
Same figure as in Ephesians 2:15 and τελειος teleios in sense of adult as opposed to νηπιοι nēpioi (infants) in Ephesians 4:14. Unto the measure of the stature (εις μετρον ηλικιας eis metron hēlikias). So apparently ηλικια hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
See on Luke href="/desk/?q=lu+2:1&sr=1">Luke 2:1. Lit., in ordinances; consisting in, or, as Rev., written in, as suggested by handwriting. As Paul declares this bond to be against us, including both Jews and Gentiles, the reference, while primarily to the Mosaic law, is to be taken in a wider sense, as including the moral law of God in general, which applied to the Gentiles as much as to the Jews. See Romans 3:19. The law is frequently conceived by Paul with this wider reference, as a principle which has its chief representative in the Mosaic law, but the applications of which are much wider. See on Romans 2:12. This law is conceived here as a bond, a bill of debt, standing against those who have not received Christ. As the form of error at Colossae was largely Judaic, insisting on the Jewish ceremonial law, the phrase is probably colored by this fact. Compare Ephesians 2:15. [source]
Only here in the New Testament. Having concluded peace; see on John 3:21. The participle is parallel with to reconcile, and marks peace-making and reconciliation as contemporaneous. The kindred εἰρηνοποιός peacemakeronly in Matthew 5:9. The phrase making peace, in which the two factors of this verb appear separately, occurs only Ephesians 2:15. [source]
Unto God, though αυτον auton is not reflexive unless written ειρηνοποιησας hauton Having made peace (ειρηνοποιος eirēnopoiēsas). Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν plērōma be taken as the subject of τεος eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν theos be taken as the subject of ειρηνοποιησας eudokēsen the participle τεος eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου theos (God). Through the blood of his cross This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. Or things in the heavens (eite ta en tois ouranois). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν plērōma be taken as the subject of τεος eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν theos be taken as the subject of ειρηνοποιησας eudokēsen the participle τεος eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου theos (God). [source]
A special injunction. See on James 2:8; see on Ephesians 2:15. [source]
Επεισαγωγὴ N.T.oolxx, is “a bringing in upon ” ( ἐπὶ ), upon the ground formerly occupied by the commandment. So Rev., correctly, “a bringing in thereupon.” For κπείττων bettersee on Hebrews 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Ephesians 2:15) and the hope which characterized the gospel (Romans 5:2-5; Romans 8:24). [source]
The phrase N.T.o Νόμον thenorm or standard, as Romans 7:21, Romans 7:23. Εντολῆς, the specific precept of the Mosaic law regarding Levitical priests. Comp. Ephesians 2:15. Σαρκίνης fleshlyindicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See Hebrews 9:1-5, Hebrews 9:10, and comp. Romans 8:3. Such a priesthood cannot be eternal. [source]
Dative case of the articular participle of ποιεω poieō See Ephesians 2:15 for this phrase (doing peace), and Colossians 1:20 for ειρηνοποιεω eirēnopoieō of Christ, and Matthew 5:9 for ειρηνοποιοι eirēnopoioi (peacemakers). Only those who act peaceably are entitled to peace. [source]